How Do Minor Sins Turn Into Major Sins?
The renowned 12th-century Sufi scholar, Imam Ghazali (rahmatullahi alayh), lists the reasons for minor sins turning into major sins in his famous work Kimya-i Saadat:
The smaller the sin, the easier it is to make amends for as long as one does not persist in repeating it. There is far greater hope in minor sins being forgiven than major ones. However, some minor sins can become major due to certain causes. There are six such causes:
First: Persisting in the sin, for instance, repeatedly gossiping, wearing silk clothes (for men), or listening to musical instruments. Just as persistent acts of worship play a massive role in brightening the heart, constantly wallowing in sins is a potent factor in its blackening. Regarding this, Rasulullah (sallallahu alayhi wa sallam) said, “the best of deeds is that which is done consistently, even if it is little.” This resembles how raindrops falling onto the same rock regularly and repeatedly, over several years, wear holes into it. If those drops were to be collected and poured onto the rock all at once, there would be no effect.
Second: Trivializing the sin. If one discounts a minor sin, it becomes a major sin. Conversely, if one considers a minor sin as a major one, it is lessened in severity. Overestimating the magnitude of a sin is born from iman and fear. Thus, one protects their heart against blackening, and sins do not take hold in them as much. Making light of sins is a behavior arising from ghaflah and embracing sins as a way of life; it serves as proof that sins are directly related to the state of the heart.
Third: Finding contentment and happiness in being a sinner. This can be described as one regarding sins as a way of generating gains and finding relief; they pride themselves on these actions. This reaches such an extent that they engage in self-praise by saying things like, “I deceived some people and grabbed the valuables right under their noses. I cussed and cursed him good. I took him down a peg or two. I made him lose face.” One’s pleasure in one’s own damnation is a sign of having a blackened heart. Similarly, it is a sign that these actions will be the cause of their damnation.
Fourth: Trivializing that Allah the Most High covers up sins, treats sinners with mercy, and delays punishment by granting them time to repent. The person is under the false assumption that their sins are being contained in a shroud of secrecy to aid them. They are not affected by a feeling of apprehension in the slightest that this could actually be a test for them and could gradually lead them to a bitter end.
Fifth: Exposing a sin committed in secrecy. This can be described as one making their sins public, whereas Allah (jalla jalaluhu) had initially kept them hidden. Such a person could lay the foundations for others to follow in his wake, hitching themselves up not just with the responsibility of their own sins but that of those whom they have motivated to act the same way. If someone openly encourages sinful acts, teaches others how to partake in them, and makes preparations for them to become embroiled in such deeds, that is indeed a grievous burden.
Sixth: The person committing sins being a scholar or someone deemed a guide for others and worthy of being followed. Such a person committing sins emboldens others and makes them think, “If this were such a bad thing, he wouldn’t have done it.” For instance, a (male) scholar wearing silk clothes or visiting a ruler and accepting their material tributes. Should such a person insult another, boast about their affluence, or show similarly disgraceful behavior, they are setting an example for all who follow them. Mentors and scholars guide others to resemble them in nature. An entire society can collapse into corruption and decadence due to these individuals. This is because whole towns and even cities can put their faith in such people. There is no room for doubt that the burden of their followers’ sins will rest with them and in their book of deeds.
